[80] Arnim i 143.

[81] There is a slight inconvenience, but also a real advantage, in using this term both in its philosophic sense for the governing part of the soul, and historically for the system of government founded by Augustus. There is a genuine analogy between the two, though it is not developed by the Latin writers. Seneca uses principale only.

[82] ἡγεμονικὸν δὲ τοῦ κόσμου Κλεάνθει μὲν ἤρεσε τὸν ἥλιον εἶναι Euseb. pr. ev. xv 15, 7 (Arnim i 499); and see below, § [201].

[83] Κλεάνθης [τὸν θεὸν] τὴν τοῦ κόσμου ψυχήν Aët. i 7, 17 (Arnim i 532); ‘totius naturae menti atque animo tribuit hoc nomen [dei]’ Cic. N. D. i 14, 37.

[84] ‘Cleanthes ipsum mundum deum dicit esse’ ib.

[85] Cic. N. D. ii 5, 13-15; and see below, ch. x.

[86] See below, § [195].

[87] εἰ τοῖς πολλοῖς, εἶπε, προσεῖχον, οὐκ ἂν ἐφιλοσόφησα Diog. L. vii 182.

[88] ἐγὼ δὲ τἄλλα μακάριος πέφυκ’ ἀνὴρ | πλὴν εἰς Κλεάνθην· τοῦτο δ’ οὐκ εὐδαιμονῶ Diog. L. vii 179.

[89] ib. 182.